Exposition of Job, Exposition of Job · Chapter 40
CHAP. XL.
This Chapter contains, 1. The Concluſion of Gods former Diſcourſe, and his Application thereof to Job, v. 1, 2.
2. Job's taking with his Fault before God, v. 3, 4, 5.
3. A part of Gods ſecond Speech to Job, to humble him yet more; wherein, after an Introduction, v. 6, 7. He reprehends him for reflecting upon his righteouſneſs, in defending his own Integrity, v. 8. And ſubjoyns a proof of the Juſtice of this Reprehenſion, taken from the inequality and infinite diſtance that is betwixt himſelf and Job, v. 9 — 14. Which Proof he further confirms by an Inſtance of Behemoth, v, 15-24. To which another is added in the following Chapter.
Verſe 1. Moreover, the Lord anſwered Job, and ſaid,
2. Shall he that contendeth with the Almighty, inſtruct him? he that reproveth God let him anſwer it.
VVE may gather from what is ſaid by the Writer of this Book, v. 1. That the Lord had ſtayed a little after the former Diſcourſe, waiting if Job would make any further Reply; but finding him ſilent and aſtoniſhed, He quickens him up, by this ſuperadded Concluſion. Wherein,
1. He propounds a general Queſtion concerning his Complaints and Quarrellings, shall he that contendeth with the Almighty, inſtruct him? or, inſtruct? which is only in the Original. Some read it thus; Is contending with the Almighty Inſtruction? or, Erudition? that is, however Contenders pretend to have Wit and Reaſons on their ſide, yet is it any evidence of Wiſdom and Skill, and of a man well inſtructed, to offer to contend with God? The words may alſo be read thus; Shall contending with the Almighty instruct? or, ſhall it be any edification ſo to do? But according to our Tranſlation, the words point out the ſinfulneſs of his complaints, as being, in effect, a contending with him who is Almighty, and that ſuch a contending, as if he would preſume to inſtruct, guide, and direct God, and not be directed by him. And ſo, in ſum, He would have him forbear his complaints, unleſs he would preſume to be wiſer than God.
2. He layeth before him the hazard and difficulty of ſuch an undertaking, That he who offers to reprove, or, argue with God, muſt anſwer; that is, either he muſt anſwer theſe former Queſtions, to prove himſelf able to debate with God, which would be too hard for him; Or he muſt anſwer and give an account for his preſumption, which he durſt not do.
In general, Learn, 1. When much is ſaid to mens condition, it will be to no purpoſe unleſs it be applied; that ſo they may be convinced, or otherwiſe affected, as their caſe requireth: For, God muſt lay the former Doctrine home, and anſwer (not to any thing Job ſpake, but) as his need required. It is our great fault, that we ſee and hear much, which we neither perceive nor obſerve; and if we could obſerve the penetrating power of the Word, and the particular eye that God hath upon hearers, when he ſends out his Word, Heb. 4.12, 13. we would be more tender in applying: Whereas, ordinarily we paſs what we hear, as if we were not at all concerned, but it were ſpoken at random by men.
2. No hearing of ſeaſonable Doctrine (and that even by godly men in affliction, who need that a word ſhould be ſpoken to them) will make them take it home, unleſs God himſelf apply it; as here, he rowzed up Job. See, Acts 16.14. We ſhould employ God much in hearing, were even himſelf ſpeaking immediately (as he did to Job) much more when men ſpeak, that he may put forth his hand to apply the word which he ſends. Nor ſhould we lean to our own diſpoſitions under affliction, which may either prove ſtupid, or tempt us to miſapply the Word.
3. God is very faithful in dealing with his wayward people; for, he will not let Job paſs without applying what he had heard, but ro…zeth him up out of his dumpiſh and confounded frame, to lay his caſe to heare. It is one of our covenanted mercies, not to get away with our faults, Pſal. 89.30, 31, 32, &c. and that blunt and ſtupifying convictions are not taken off our hand, till they work better. Of which more afterward.
4. As God is faithful, ſo he is tender in waiting upon his diſtempered people; for, he waits upon Job, and takes leiſure to produce all the former Inſtances, and now to lay home his faults very mildly. Thus did he wait upon Jonah, in his peeviſh Fits. Which may aſſure us, that God doth not handle his people roughly, beyond what they need, however they may complain that it is otherwiſe, and they may be cruel to then ſelves by their own diſtempers: And it may warn us to deal patiently and mildly with others, with whom we have to do, ſo long as there is hope of doing them good.
5. That he propounds this Challenge in Theft, or, in general, without naming Job in particular, may teach,
1. Men ſhould be upon their guard, that their own ſelf-love do not ſway them, in looking upon their way; but they ſhould judge of themſelves, as they will be ready enough to judge of others: For, whatever Job might think of his own practice, yet he could not but condemn this fault in general.
2 Whatever difference God put betwixt his people and others, yet this allows them no particular priviledge to ſin; and, particularly, to miſtake and quarrel God: Therefore he propounds this Challenge in Theft, to ſhew, that he would not ſo reſpect any good thing in Job, as to aſſoyl him from a fault in this.
Doct. 6. His laying this charge home to Job's Conſcience (as his Conſcience hath been often poſed before in the diſpute) by way of Queſtion, as being aſſured that the Cauſe will be decided there in his Favours, doth teach,
1. Even the dear Children of God, and when they are in their moſt tender exerciſes, do not always act according to the Principles and Dictates of Conſcience; but, as wicked men do detain the truth in unrighteouſneſs, Rom. 1.18. So, their Tentations, Paſſions, and Luſts may over-drive their light, which is a ſad Spectacle; for, it is here ſuppoſed, that in the throng of Job's exerciſes, his Conſcience was not acting its part, but needs to be rowzed up.
2. Mens Conſciences will not ſtill lie by, but when God puts them to it, they will judge righteous judgment; and then men who have miſcarried, will have a ſad game of it with their own Conſciences: For, this Queſtion …mports that Job's Conſcience will at laſt ſpeak.
In particular, From the firſt Branch of this Concluſion; v. 2—Learn,
1. Whatever hazard there be in a ſinful courſe; yet it will never be laid to heart as it ought, unleſs the ſinfulneſs of it be firſt noticed; therefore he begins with letting him ſee the evil of his complaints, and then informs him of the hazard and difficulty in his way.
2. Man, eſpecially being under trouble, is a quarrelſom and fretful Creature; as here is ſuppoſed, that man is ready to contend. That which breeds all this is, mans miſſing of happineſs within time, or his taking it ill, that all things ſhould not go according to his mind (which is a fruit of his aſpiring to be like God, Gen. 3.) and his ignorance and ſelf-love, while he knoweth not what is good for him. And there is no cure for this evil, but by Humility, Mortification, much Truſt in God, and ſubmiſſion to him, and much of the Spirit of the Goſpel.
3. It may deter men from their quarrelſom unpatient humors, when they conſider that paſſion doth not ſpare to reflect even upon God; for, it contends with the Almighty. And this is done, either directly, when complaints are ven…ed againſt Gods diſpenſations, which was Job's way; or indirectly, when, Gods diſpenſations having imbittered us, we do wreck our ſelves upon, and are imbittered at, what is neareſt us.
4. The ſin and folly of this quarrelling (and that there is no Inſtruction or edification in it, according to the other Readings) may appear, if we conſider,
1. It is a contending with him who is Almighty, and ſo doth argue great preſumption, and that we do neither know him nor our ſelves.
2 It is a preſuming to inſtruct him, who is infinitely wiſe, whereas we are but fooliſh; as if it become us to guide, and not to follow and ſubmit.
3. It is a preſuming to reprove God (as it is in the end of the v.) or, to argue him out of all his defences; as if we did well in complaining, and he had nothing to ſay for juſtifying his dealing. See Jon. 4.9. All which, were they well conſidered, might make us abhor our ſelves for this evil.
Doct. 5. Though this evil be thus hainous, yet men are not eaſily convinced of the evil of it, when they are in their fits of Paſſion; for, it muſt be thus born in upon Job. Men will be afraid to commit other ſins, who make no ſcruple to miſtake God, and to read all his dealing wrong. Pride ſets them on work to complain hat all is not to their mind, and their paſſion blinds them, that they ſee not the evil of it. And beſide, they are ready to put a fair face upon their miſcarriages, pretending that they are only ſenſible of their own ill condition, &c. when in effect they are murmuring againſt God. And therefore we are not to truſt our firſt thoughts about our acceſſion to this fault.
From the ſecond Branch of the Concluſion, v.—2. Learn,
1. If the Conſcience of ſin will not, the ſenſe of difficulty and hazard may deter men from ſin, particularly, from quarrelling of God; therefore is that conſideration ſubjoyned, becauſe the former, oft-times, doth not prevail.
2. Though men got their will to debate with God, yet they would not thereby gain their cauſe; for they could not anſwer all the Queſtions wherewith God could poſe them.
3. Quarrellers of God will not eſcape, but in due time they will be called to an account for their preſumption; for, he that reproveth God muſt anſwer for it.
4. Whenever God calleth Quarrellers to an account, they will not be able to abide it, but muſt ſuccumb, ſince they make their beſt friend their party; for, let him anſwer, imports, that God will not own him in it, but let him take his own hazard, which will be too heavy for him. So that it is a folly for men to meddle with that which they are not able to maintain, when God dealeth ſeriouſly with them.
Verſe 3. Then Job anſwered the Lord, and ſaid,
4. Behold, I am vile, what ſhall I anſwer thee? I will lay mine hand upon my mouth.
5. Once have I spoken, but I will not anſwer: yea, twice, but I will proceed no further.
In theſe Verſes, we have Job's Anſwer to this Propoſal, or, his taking with, and confeſſing of, his fault. Wherein, Conſider,
1. The Riſe of this Confeſſion, is, That he, who was reſolute enough to fill his mouth with Arguments, chap. 23.4. if once he could meet with God, is now ſo damped with Gods immediate Parley, and his unexpected and terrible appearing in the Whirlwind; ſo confounded with the former non-pluſſing Queſtions, and ſo affrighted with his diſcerning God to be angry; that he, is at firſt ſtricken ſilent, and now when the Lord rowzeth him up, and layeth the matter home to his Conſcience, he uttereth this Confeſſion; and then brings out this Anſwer.
2. The Confeſſion it ſelf; wherein he confeſſeth his vileneſs, and that he hath nothing to anſwer; and therefore will be ſilent from complaining and diſputing, v. 4. and will not perſiſt in that which he had already, once, and twice, (that is, too much, and too often) dwelt upon, v. 5.
3. As for the quality of this Confeſſion; as (no doubt) it was; for ſubſtance, ſound and ſincere; ſo the Lords not taking of it off his hand, till, by a ſecond ſpeech, he draw out a fu…ler confeſſion, Chap. 42.1, 2, &c. doth evince that it was defective in ſomewhat. Somewhat of this defect will come to be marked, on v. 6. And we will find what his confeſſion ſhould have been, when we come to conſider what afterward it was, Chap. 42. Only this, in general, appears, That though he was confounded, and his Reaſon ſilenced, yet his paſſions were not calmed; and therefore he promiſeth only to ſtop his mouth, v. 4. And though he acknowledge his former folly, v. 5. yet not ſo humbly or fully as afterward he doth.
From theſe Verſes, Learn, 1. Whatever be the high bended thoughts of men in their, paſſion, yet Gods appearing and interpoſing will ſoon cauſe them ſtoop: As here Job paſſeth from his Compeerance, and renounceth his former bold reſolutions.
2. Whoever be ſtubborn, yet it is the duty and property of Godly men, that they are ſoon convinced by God: whereof here we have ſome begun evidences in Job.
3. When a Child of God gets a right ſight of his own diſtempers, it will breed an admirable change, and will make him wonder at the thoughts he is made to have of himſelf and his way, different from what he formerly had, and how incredible that ſeemed to be, which now he finds to be really true; for, behold, ſaith he, by way of admiration, when he cometh to reflect upon his former way, and to diſcern it as indeed it was.
4. Men do never get a right ſight of their particular faults, till they be led up thereby to ſee their pollution, and their vile diſpoſition from which they flow; for, now, when he is convinced, he begins at that, I am vile, or, light, vain and empty.
5. As all men by nature are vile and empty things, ſo godly men do beſt diſcern that they are ſo, eſpecially when they get a ſight of God; for, then with he to God, I am vile, being compared with thee. See Iſa. 6.5.
6. Such as ſtudy their own vileneſs, will find, that there is no cauſe for quarrelling of God for any thing he doth, but they muſt be ſilent before him; nor can they ſuſtain, if he be the purſuer: For, what ſhall I anſwer thee? either by way of defence, or to any of thoſe puzling Queſtions which thou haſt propounded? His Queſtion imports a puzling perplexity, and the utter impoſſibility of the thing.
7. It is not ſufficient that men have clear light to know what reverence is due to God, unleſs they put their light in practice, by ſilent ſubmiſſion to God under his hand; therefore it is ſubjoyned to the former Queſtion. I will lay my hand upon my mouth, or give over the Plea.
8. Even convinced Saints may be ſo far under the power of diſtemper, that it is much if they get their Reaſon ſatisfied, and their evil humours buried in ſilence, albeit for a time they continue boiling within; for, laying the hand on the mouth, is not only a ſign of ſimple ſilence, but ſometime of compelled ſilence, when there is much diſtemper within; ſuch as Aarons was, Lev. 10.3. and Jobs, Chap. 2.10. And Saints are bound to glorifie God with their tongues, (which are their Glory) when they cannot get their hearts commanded.
9. Such as do in ſincerity reform their evils, will be ſenſible of their former debordings; for, ſo was Job here, Once have I ſpoken, in my fooliſh paſſion, complaining of thee, and deſiring to diſpute with thee.
10. Such as have a true ſenſe of former debordings, will look upon them in all the aggravations thereof; and particularly, how frequent they have been therein; for, Once, yea twice, have I ſpoken, not definitely ſo many times only, but frequently.
11. However mens corrupt hearts do look upon their being, engaged in an evil way, as a reaſon why they cannot come off, Jer. 2.25. Yet it is rather a ſtrong argument perſwading them to put an end to their frequent wanderings; For, ſo doth Job argue, Once have I ſpoken, but I will not anſwer; yea twice, but will proceed no further. See, 1 Pet. 4.3.
Verſe 6. Then anſwered the Lord unto Job out of the Whirlwind, and ſaid,
7. Gird up thy loyns now like a man: I will demand of thee, and declare thou unto me.
In the reſt of this Chapter we have a part of Gods ſecond Speech to Job, to preſs him to be yet more humbled. And in theſe Verſes, we have the Introduction to the Speech. Wherein it is declared,
1. That God (not acquieſcing in what Job had ſaid, as ſatisfying) proceeds to convince him yet more by a new ſpeech, uttered with wonted Terrour and Majeſty out of the Whirlwind, which was commoved of new, that the Speech might have the deeper impreſſion upon him, v. 6. Where it is not needful to conceive (as ſome do) that, becauſe the Emphatick Article which was prefixed to the Word rendered, Whirlwind, Chap. 38.1. is here wanting, therefore it was leſs terrible now than before; for that Article is not always prefixed where the thing ſpoken of is remarkable enough.
2. That God renewed that former provocation to the Diſpute, v. 7. Of this, ſee Chap. 38.3. It is in ſum, a provocation to Job, to prepare himſelf to defend againſt his purſuit. And it is here again repeated by way of Irony, in anſwer to Job's declining to anſwer, or ſpeak any more as he had done, to this ſenſe; What I wilt thou, who waſt ſo keen and eager to diſpute with me, now reſile and ſtart back, when thou haſt the opportunity? It cannot be, but thou wilt make good thy word and undertaking; therefore ſet to it again.
From theſe Verſes, Learn, 1. Even many convictions of real Saints are not ſo ſound, or, at leaſt, not ſo ſolid; through, and ſerious, as they ought to be; for, God doth not acquieſce in what Job had ſaid, nor takes it off his hand as a ſufficient confeſſion of his former miſcarriages, and declaration of his ſenſe thereof. His ſpeech evidenceth that he was indeed ſilenced, but not that he was ſatisfied. He had quit the Plea, as being ſenſible that he was no fit party to grapple with God; yet he had not confeſſed his fault fully enough, nor repented ſufficiently, and ſought pardon for it, as he doth afterward. Though he was ſilent, yet had he not commended and juſtified God, as afterward. And what good things were begun in him, were not yet ſolidly enough rooted. All which may be of uſe to us to conſider them, that we be not deceived in the matter of our Convictions and Repentance; remembering, That Corruptions may remain after we are convinced of them; That paſſions and corruptions may be ſilent and quiet for a time, when yet they are not ſubdued: that evil courſes may be abandoned, when yet they are not mourned for; that fits of good motions, wanting a root and ſolidity, are little worth; and, that, when we are humbled, It is good to be holden going at that exerciſe; and, therefore we ſhould not miſtake, though, after we have been taken with our faults, God yet heap challenges upon us, that we may be yet more humbled and convinced.
2. God is a Judge of mens Convictions and Repentance, who will not be deceived, however we pleaſe our ſelves; for, whatever Job thought of his former Confeſſion, God will not take it off his hand.
3. It is of Gods mercy that he followeth his people, not only when they are ſtubborn, to convince them, but when they are not throughly convinced, to bring them up to be more ſerious; as here, he caſts not off Job, firſt nor laſt, for his ſtubbornneſs before, or his defects now; but deigns him with his ſecond ſpeech; to perfect his cure, and to break the neck of his pride, and root out all his ſcruples.
4. As a ſight of Gods dreadful Majeſty is needful to abaſe man; ſo even a Child of God may expect to be kept (as we ſay) at the ſtaffes end, and not to be admitted to a comfortable ſight of God, till he repent: for, he ſpeaks to Job with wonted Majeſty, out of the Whirlwind, and keeps his won…ed diſtance, bidding him gird up his loins like a man, &c. and either ſtand to his plea, or elſe be more humble.
5. When God appears terrible to his people, it is not againſt their perſons, but their faults; whereof they ſhall have proof ſo ſoon as they abandon their faults; for this diſtance is kept up, only to teſtifie how God was diſſatisfied with Job's miſcarriages, and to bring him to repent for them; after which he ſpeaks kindly to him.
6. Proud daring to contend with God is a fault wherewith he is highly offended, and which he will not eaſily let paſs; for, this, in particular, is the fault which here again he reflects upon in that Ironical Challenge, Gird up thy Loins like a man; I will demand of thee, and declare thou unto me.
Verſe 8. Wilt thou alſo diſanul my judgment? wilt thou condemn me that thou maiſt be righteous?
This Verſe contains the Sum and Scope of this ſecond Speech of God; which is to convince Job that he had done ill in diſannulling (or making void, and of none effect) Gods judgment, or, his procedure in the world and toward himſelf; which is made void and diſannulled, when Gods purpoſe and determination is reflected upon as an unjuſt Sentence, and ſuch as ought to have no effect; or when men ſo complain, as if they would have the guiding of Affairs taken out of Gods hand, and put into their own. This the Lord not only chargeth home upon Job as a great fault, even himſelf being Judge (as the Queſtion imports) but propounds it very emphatically, Wilt thou alſo diſanul, &c. Where the Emphaſis may lie in the Perſon, Thou: Wilt thou, a godly man, do ſo as the wicked are ready to do? Or, in the Particle alſo (which is moſt emphatick in the Original) wilt thou not be content to plead in defence of thine own Righteouſneſs, but thou muſt alſo diſanul my judgment? And this is proſecuted in the latter part of the Verſe, That Job was not content to plead that he was righteous (which God did not quarrel) but he would needs alſo condemn Gods way of proceeding with him, that thereby, as by an Argument, he might prove his own righteouſneſs. In ſum, this Challenge imports, as if God had ſaid; O Job, as the caſe now ſtands betwixt Me and Thee, thou being a righteous man, and yet afflicted by me, and thou complaining that I ſhould deal ſo with thee, a righteous man; There is no Medium here, but either I in my proceeding with thee, or thou in thy Complaints of me, muſt be wrong. Now I refer the determination of this Caſe to thy own Conſcience in cold bloud; whether it be ſeemly to raiſe thy Righteouſneſs upon the Ruines of the Glory of my Righteouſneſs in governing the Affairs of the World; or whether it were not ſitter that thou maintained thy righteouſneſs ſome other way, and ſo as thou forbear to quarrel my righteouſneſs, who have afflicted hee?
I we conſider this purpoſe generally and abſtractly, it imports,
1. God hath a Judgment in the World; not only a Sentence, or Verdict, concerning the ways of men, to which they ought to ſubmit; but a determination and purpoſe, daily manifeſted in his Providence and Procedure in and about all things. And this, as it is comfortable to the Godly, Pſal. 11.3, 4 So it is terrible to the Wicked. And therefore they ſhift the thoughts of i…, not only when Providence doth not act according to their mind, Mal. ….17. But in their evil courſes, Pſal 10.11 13. & 14.1, 2. & 59.7. & 94.5, 6, 7. Ezek. 8.12. & 9.9. which is but a poor ſhift.
2. As a Providence is to be acknowledged; ſo it is to be looked upon as a Judgment, or, a righteous procedure, not to be diſanulled, nor God, who is the Author of it, to be condemned. See, Pſal. 145.17. Gen. 18 25. Here it is that men fail and ſtumble, before they turn groſs Atheiſts; And none are more ready to carp at Providence, than Hypocrites, Iſa. 58.3. Mal. 2.17. & 3.14, 15. Therefore it ſhould be their care, who believe a Providence, to commend God in all he do…h, Pſal. 22.3. with v. 1, 2. And that we may cure our Miſtakes, we ſhould ſtudy,
1. That God is Soveraign and abſolute in all that he doth, and not to be contended with.
2. That ſeeing godly men have corruptions, which need purging, they muſt not expect that their lot, within time, will ever be fully to their mind.
3. That when providential diſpenſations are moſt dark to us, ordinarily God hath moſt ſpecial purpoſes of Love to manifeſt thereby.
4. That he makes every thing beautiful and uſeful in its ſeaſon, Eccleſ. 3.11. And when he ſeems not to be a God of judgment, or compaſſion (as he is called, Iſa. 30.18.) yet he is a God of knowledge, weighing actions, and what our condition requires, 1 Sam. 2.3. and will prove a God of Judgment to them who wait for him, Iſa. 30.18. Rev. 13.10.
In particular, If we conſider the Plea as it ſtands here betwixt Job a righteous man, and the righteous God afflicting him; it teacheth,
1. When men are indeed righteous, whatever be their lo…, or failings, yet God allows it, as acceptable ſervice, that they ſtand to the maintenance thereof; for, here he concedes that Job is righteous, and doth not find fault ſimply that he maintained it, had he done it fairly. It is true, righteous men ſhould not deſperately, and Roman-like, bear out the teſtimony of their integrity under trouble, without humbling of themſelves under it; nor yet ſhould they who are truly righteous, fancy themſelves ſinleſs, or that they can be wrong in no cauſe, or that they ſhould not be afflicted in Fatherly diſpleaſure, ſeeing they are truly Godly. Yet they ſhould not ſo eye Providence in their afflictions, as to let croſs diſpenſations diſturb the peace of their Conſciences concerning their Integrity.
2. However God allow righteous perſons to maintain their integrity; yet when they do not caſt away their Confidence, they do hardly manage this claim well; and beſide their Pride and Vanity in ordinary, they do eſpecially miſcarry in defending their integrity under affliction: As here Job did. A good Conſcience, and a Cup of bitter Affliction, are ſeldom well carried, when they meet together. This miſcarriage of Saints under cleanly trials, cauſeth them meet with many foul Croſſes, Pſal. 51.4. And where Trials are moſt cleanly, men will never carry right under them, unleſs the Conſcience of ſin and daily failings be their daily exerciſe; for, herein Job failed.
3. Saints do then manage the teſtimony of a good Conſcience under trouble ill, when they make too many complaints under Afflictions, and cannot ſtoop that God ſhould exerciſe them ſo much as he pleaſeth; bleſſing him, that they have a good Conſcience to ſupport them; for, here God reflects upon Jobs complaints as diſanulling his Judgment, &c. The root of which, is, mens conceit, which makes them think they ſhould be dealt with according to their own mind, becauſe they are righteous: and their love to eaſe, which makes them diſlike afflictions upon any terms.
4. Albeit in in our paſſions we think little of complaining; yet ſuch complaints are terrible reflections upon God, a pleading of our own righteouſneſs to the prejudice of Gods Righteouſneſs, and a condemning of his proceedings, as if he were not fit to ſit upon the Throne; for, thus doth God expound his Complaints, as diſanulling his Judgment, and a condemning of him that he may be righteous. So alſo doth unbelief reflect upon him, 1 John 5.10.
5. Thoſe Complaints, when well pondered, will be found to be moſt unjuſt, ſeeing God is to be juſtified, whoever be condemned, Pſal. 51.4. Rom. 3.4. Therefore doth the Lord challenge them here as a great fault.
6. Though we think lightly of thoſe eſcapes under trouble, yet they are hainous provocations, highly diſpleaſing to God; for, here they are the matter of a ſad quarrel, and God rejects all his confeſſions, till he be more ſenſible of this fault.
7. As the Conſciences of all men cannot but condemn thoſe preſumptuous reflections upon God; ſo a Child of God, eſpecially, will take it ill, in cold blood, that he ſhould entertain wrong thoughts of God; for, he refers this caſe to be decided by Job himſelf, when he is ſober. So that ſuch a tender diſpoſition may be an evidence of a godly man in a good frame; and they who do miſcarry in this, will find ſad company of their Conſciences, when they are put to it to ſpeak impartially.
Verſe 9. Haſt thou an arm like God? or canſt thou thunder with a voice like him?
10. Deck thy ſelf now with Majeſty and Excellency, and array thy ſelf with Glory and Beauty.
11. Caſt abroad the rage of thy wrath: and behold every one that is proud, and abaſe him.
12. Look on every one that is proud, and bring him low: and tread down the wicked in their place.
13. Hide them in the duſt together, and bind their faces in ſecret.
14. Then will I alſo confeſs unto thee, that thine own right hand can ſave thee.
In theſe Verſes, the Lord proves the Juſtice of the former Reprehenſion, That ſince there is no compariſon or equality betwixt him and Job, therefore Job ſhould not debaſe or impeach His Righteouſneſs to cry up his own, nor offer to contend with him as his Equal. This inequality betwixt God and Job is held out, partly, by way of Queſtion, if he could claim to any Majeſty like Gods, v. 9. Partly, by way of Propoſition, that if he would compare with God, he behoved to do what God doth, v. 10-14. And particularly, this inequality is inſtanced,
1. In the matter of Power, v. 9.—That there is nothing in Job like Gods Power and Arm.
2. In the external ſigns of Power and Greatneſs v. 9, 10. Jobs Voice (which would ſcarce affright a petty Creature) is nothing like Gods thundering voice; and he, who was lying now full of Boils, could put on no Majeſty and Glory, like unto that wherewith God is ſeen to be attended and ſurrounded in his ſpecial apparitions unto men, and that which ſhines daily in the Creatures, proclaiming his Excellency, Pſal. 104.1.
3. In the effects of Power and Greatneſs, v. 11, 12, 13. Jobs wrath is very impotent, v. 11—He cannot (as God doth) know the proud every where and reach them and abaſe them, v.—11, 12.—and all wicked men, to tread them down every where, and where they are moſt inſolent, v.—12. Nor can he bury them in death, and hide their faces in ſecret oblivion (as the faces of Malefactors, Eſth. 7.8, and the Dead in their Graves, John 11 44. uſe to be covered) v. 13. From all which God draweth this Inference, v. 14. That when Job doth all thoſe things, as he doth, and not till then, he will acknowledge that his own right hand can ſave him; that is, that he is ſelf-ſufficient, and ſo may enter the Liſts with God as his Equal. Hereby alſo intimating that, ſince he needed often to be ſaved and delivered, and could not help himſelf, but behoved to depend upon God for it, it became him not to be ſo proud.
In this purpoſe, Obſerve, 1. In general, That thoſe who contend with God, about his Righteouſneſs in his Diſpenſations, do little know God or themſelves, and do little conſider, his Greatneſs, and the Inequality that is betwixt Him and them; for, ſo much doth this Argument, in the ſcope thereof, teach, that Job, when he quarrelled God, little minded what He was, and how unlike himſelf was to God. For this greatneſs of God doth not only prove that he can do no wrong, but doth intimate, that oppoſition to him will be full of hazard to the oppoſer.
Obſ. 2. In theſe Queſtions and Propoſals of what Job ſhould be, or do, if he would prove an equality with God, we have ſeveral Inſtructions concerning God, which are to be well ſtudied. Such as,
1. God is of great and incomparable power and force, to ſupport ſome, and cruſh others, as he pleaſeth; for, there is no Arm like Gods. See, Pſal. 89.13. Deut. 33.27. Iſa. 51.9.
2. Gods ſtrength is attended with incomparable, Majeſty, Glory and Beauty, to conciliate reverence and to affright all from oppoſing of him; for, no man can thunder with a voice like him, nor deck himſelf with Majeſty and Excellency, and array himſelf with Glory and Beauty, as God doth,
3. Though Gods tender mercies be over all his works; yet he is not all mercy, but hath wrath and diſpleaſure, when he is provoked; for it is a part of his praiſe, that he hath rage of wrath.
4. Gods power and anger are not idle, but are let forth in effects, every where, all the world over, as there is cauſe; for, he caſts abroad the rage of his wrath, and compenſeth all delays with the ſeverity thereof, when it cometh, Iſa. 42.14.
5. As the humble need not be afraid of Gods Power, Majeſty, or Wrath; So the proud ſhall not eſcape the effects thereof; for, here the proud are ſingled out, as his eſpecial party. See, Pſal. 138.6.
6. As no man can know all that are proud, as God doth (for they are but few men that any one man can know, in reſpect of the multitudes that ſwarm upon the earth, and among theſe they know many may mask their proud and lofty hearts from them, under a ſhew of humility) So neither can any man overtake all the proud men he knoweth, to puniſh them, ſeeing they may flee from him; nor dare he grapple with every proud perſon who ſtayeth beſide him, ſeeing many of them may have more power than himſelf: But God hath perfect knowledge of every proud perſon, can overtake them wherever they flee, and can cruſh all of them, were they never ſo ſtrong; for, he beholds every one that is proud, and abaſes him; and locks on every one that is proud and brings him low, or makes him crouch. Where the expreſſions are doubled, not only to confirm the truth of the Aſſertion againſt all the preſumptuous Dreams of proud men, Obad. v. 3. But to ſhew that, as he beholds and ſees every proud man, ſo, with a look he can confound the proudeſt of them, and bring them low, Exod. 14.24. See, Dan. 4.37.
7. Though God have a ſpecial quarrel againſt proud perſons, yet he will not ſpare any wicked perſon, though pride be not their predominant evil; for, after the proud, the wicked are propounded to be puniſhed.
8. God can reach the wicked, wherever they are; and even where they think themſelves moſt ſecure, and are moſt inſolent (as a Cock on his own Dunghil) there he can cruſh them; for, he can tread down the wicked in their place. See, Exod. 18.19.
9. God can, and, when he pleaſeth, doth purſue the wicked even unto death, and till he lay them in the duſt, and bury them in obſcurity, and make them calm with their Swords under their heads, Ezek. 32.27. For, he hides them in the duſt, and binds their faces in ſecret, and that together, not all of them at one time, or in one place, but all of them are thus reached, and put in a like condition, the great and mighty ones, as well as the weaker, Iſa. 14.9, 10.
10. God is ſelf-ſufficient, and his own right hand can bring ſalvation, and effectuate all his purpoſes for his people, and againſt his enemies; for, this is not to be yielded unto Job, but upon the former impoſſible terms; and if it ſhould be yielded, it were to make him equal wi…h God, whoſe own right hand can ſave. See, Iſa. 59 16.
Obſ. 3. Theſe Queſtions and Propoſals made to Job, if he would aſpire to an equality with God, do alſo afford ſeveral Inſtructions concerning men.
1. Men by nature aſpire no leſs than to be Gods, and equal to the true God, ſeeking to do whatſoever themſelves will, and to have all things done to their minds; for, ſo much doth this parallel betwixt God and Job import, that he aſpired to no leſs, though he was nothing like God.
2. N…ne do more proclaim this preſumption than Murmurers at Gods providence, eſpecially in afflicting righteous men; ſuch, do, in effect, declare that they would gladly uſurp Gods Throne, to guide better than they think he doth; for murmuring Job, v. 8. would be like God, though indeed he have nothing like him.
3. Men will ſoon ſee the evil and folly of this bold preſumptuous attempt, if they conſider the dreadful Majeſty of God, and the diſtance which is betwixt him and his Creatures; for, God here propounds his Arm, Thunder, Majeſty, and Excellency, Glory and Beauty, and his proceedings with the proud and all wicked men, not only to convince Job of his folly, in ſeeking to be equal with him who was ſo infinitely above him, but to let him ſee the hazard of ſuch an attempt, ſeeing his ſtrong arm, dreadful thunder, and glorious Majeſty, and his proceedings againſt proud and wicked men, might let him ſee that as God can reach, ſo he will not endure ſuch preſumption.
4. Howbeit men do thus preſumptuouſly aſpire, yet their own Conſciences, when put to it, will ſoon diſcover it to be a fooliſh attempt; therefore doth he begin with Queſtions, v. 9. as knowing that his Conſcience (if he were ſerious) would ſo reſolve them, as might contribute to his own abaſement for what he had done.
5. Albeit mens Conſciences may be blindfolded, in their fits of paſſion; yet they are able to do no acts that may prove they have a right to aſpire to any equality with God: Therefore, after the Queſtions, v. 9. he propounds, in the following Verſes, what is to be done by Job, before he aſpire to that which his Complaints inſinuated he thought of himſelf.
6. Men are not ſoon brought to be ſerious and ſolid, in ſtudying and practically improving that diſtance which is betwixt God and them; therefore God doth not content himſelf with a naked propoſition of this diſtance, but inſiſts ſo long to give Evidences and Inſtances of his Power and Majeſty, that Job may lay it better to heart.
7. It is an evidence of mens afficting a D…y, when they would help and relieve themſelves in all conditions, without depending upon, or employing of, God; ſo that they are vexed when they are left upon God, and put to that exerciſe of Dependance; for, it is a divine property (communicable to no Creature, nor to be affected by them) that his own right hand can ſave.
8. When men conſider how often they need help and deliverance, and are put to depend upon God for it, it may keep them from proud competing with him; for, if Jobs own right hand cannot ſave him, there was no reaſon why he ſhould carry ſo proudly as he did, but his being ſo abſolutely in Gods Reverence ſhould have kept him humble.
Verſe 15. Behold now Behemoth which I made with thee, he eateth Graſs as an Oxe.
Followeth, to the end of Chap. 41. the confirmation of the former Proof, or of this inequality that is betwixt God and man, by two remarkable Inſtances of Gods works, Behemoth on the Land, to the end of t… is Chapter; and Leviathan in the Sea, Chap. 41. His Scope in both which may be taken up thus;
1. It points out Gods greatneſs, and the infinite diſtance that is betwixt him and man, that he is the Creator and Governour of thoſe vaſt Creatures, as well as of others; to the like whereof man cannot pretend.
2. Though thoſe Creatures be great and terrible, yet the firſt (at leaſt, ſome ſorts of them, for ſome are more untameable than others) is made tame, and more peaceable than others, by God, as the deſcription will clear; and God can reach him, v▪ 19. And ſo can he reach great ones, v. 11, 12.
3. If this Creature were not tamed by God, none durſt meddle with him, as none dare grapple with the Leviathan, Chap. 41.9, 10. For leſs dare any grapple with God, as is there inferred.
This being the general Doctrine pointed at in both theſe Inſtances, I ſhall unfold the Deſcription of the Beaſt in this Chapter, and draw out ſome particular Remarks from it. And in the entry, waving the idle Allegories of men, who underſtand this of Satan; I do, by this Behemoth, underſtand the Elephant, and not a Complex of all Beaſts together (as the name, Behemoth, ſignifieth, Beaſts, in the plural number) for God ſpeaks of it as of one Beaſt. And (as the Latines oft-times call it Bellua, ſo) it gets this name in the Hebrew, becauſe it is as great as many Beaſts put together; or becauſe it wants a name in the Hebrew, therefore it gets the common name by way of excellency, to ſhew that it is the moſt excellent of Beaſts. And ſo ſome underſtand it, as if it were called, the Beaſt of Beasts. Thus Wiſdomes (as it is in the Original, Prov. 1.20.) is put for moſt excellent Wiſdom.
Unto this Beaſt, the following Deſcription, in all the parts of it doth agree. And in this Verſe we have a general Propoſition, of the greatneſs, and yet the peaceableneſs, of this Beaſt. He deſires Job to conſider and behold this Beaſt, which is as great as many Beaſts put together, yet,
1. It is made with him, that is, his Fellow creature, made by God as well as he. And not only ſo, but a Beaſt that cometh very near man in teachableneſs, and other properties, and created on the ſame day with man, and living on the Earth with him, and not in the Waters, as the Leviathan doth; yea, a Beaſt excelling other four-footed Beaſts, as man doth excell other Creatures.
2. It is a peaceable Beaſt, though great, ſo that it lives not upon prey, as Lions and other ravenous Beaſts do (which if he did, he would devour much) but feeds upon Graſs as an Oxe.
Doct 1. It is one of mans great weakneſſes, that he is ſlow in taking up of God and himſelf; therefore muſt his truth be inculcated over again.
2. It doth alſo evidence mans great inadvertency, that he muſt be ſent out to the Creatures to learn this Leſſon, concerning God and himſelf; (as Job is here) whereas, by ſtudying himſelf, he might both ſee what himſelf is, and what God, who made him, is.
3. This defect of man, in ſtudying himſelf for that end, is ſupplied by much of God, and of mans frailty in compariſon of God, ſhining in his works about man; as here, by theſe inſtances we are taught. And this is one right uſe of the Creatures, when by ſtudying of them, we are helped to know God and our ſelves, Pſal 8.3, 4.
4. When many proofs of God have been ſeen in his works, there is ſtill more to be ſtudied, both in the ſame, and in o…h…r of his works; for, after all the former Inſtances, God yet adds theſe two remarkable ones, as teaching yet more of him. And by adding theſe Inſtances, God doth teach us how to ſtudy him in many more of his works, though they be not here named; from every one of which we may either get a new Leſſen, or have former Leſſons inculcated, and may know that wh…n we have ſtudied moſt, we are ſtill ignorant of God, and of what may be known of him.
5. Becauſe little of God is, ordinarily, ſeen in ordinary and leſſer operations, God lets forth ſome great and ſignal operations; as Behemoth is here ſubjoined to the former Inſtances. And this is alſo his method in the diſpenſations of his Providence.
6. It demonſtrates and commends the greatneſs of God, that the moſt excellent of Creatures are but his handy work; as here Behemoth is. So that if they be remarkable and ſingular, much more is He ſo.
7. Gods very work of Creation, and his making of his Creatures, is an excellent ſtudy, as well as his providential diſpenſations; as here, he bids him behold, I have made Behemoth. Our not ſtudying and improving of theſe may provoke God to hide from us a comfortable ſight of his providences.
8. No length of time, wherein we are converſant with the Creatures of God, ſhould diminiſh the luſtre of his glory ſhining in them; for, though Behemoth was made long before this time, yet Job ſhould ſtill behold him, as but beginning to ſtudy that work, or not having ſtudied it enough.
9. It may humble man, if he conſider that, notwithſtanding his excellencies, yet, he is but a fellow-creature with all the reſt. All the Creatures are made of the ſame nothing, and whatever difference is, betwixt one creature and another, It is of God: for, ſaith he, he is made with thee, thy fellow-creature. And God might have made man another thing than he is, if it had pleaſed him.
10. The more opportunities men have to take up God in his works, their guilt is the greater if they neglect them; for, ſaith he, ſince he is made with thee, and lives upon the Land with thee, thou ſhouldſt ſtudy him well. Though yet men ſhould not neglect to ſtudy thoſe works, alſo which are further from them and in the Sea, as the Leviathan i….
11. It ſpeaks the emptineſs of the greateſt of Creatures, that they need daily proviſion and ſupply from God; as here, the Elephant muſt have food.
12. God, who is the maker of all the Creatures, is alſo their preſerver, and giveth them food to eat; for, he provides food for the Elephant. See, Pſal. 104 27. & 145.15, And in this God is to be adored, that he preſerveth man and beaſt, Pſal. 36.6
13. As the Elephant, notwithſtanding his vaſt bulk, is not ravenous, as ſome leſſer beaſts are, but feeding on Graſs, like an Oxe; ſo this may teach, That things will not prove as they ſeem to promiſe or threaten in themſelves, but as God makes them to be; for, the huge Elephant doth live harmleſſely upon graſs.
Verſe 16. Lo now, his ſtrength is in his Loins, and his force is in the navel of his belly.
17. He moveth his tail like a Cedar, the ſinews of his ſtones are wrapt together.
18. His bones are as ſtrong pieces of braſs, his bones are like bars of iron.
19. He is the chief of the ways of God: he that made him, can make his ſword to approach unto him.
In theſe Verſes we have a particular Deſcription of the great ſtrength of this Beaſt, to ſet forth the glory of God, who rules him, and ha…h power over him. This his ſtrength is inſtanced in his Loins, and in the navel of his belly (though ſome read it, that he hath Pains, and may be eaſily hurt there) where the Channels of the Veins and Arteries do meet, v. 16. It is alſo inſtanced in his moving of his Tail, v. 17. Which, becauſe it is not great in Elephants, ſome underſtand of his Inſtrument of generation, becauſe of that which followeth, of his Stones, which are not viſible, but wrapt up at his R…ins. But becauſe that is not proportionable to the reſt of his bulk, therefore I would rather underſtand it of his Proboſcis, or, his Snout, which is very long, and when he pleaſeth, he can ſtretch it out, or erect it, like a tall Cedar. And it may be called his Tail, becauſe it hangs at his body, as tails do on other beaſts, though not at the ſame place of the body, and becauſe he moveth it, as other beaſts do their tails. As for what is added in the end of the Verſe, the word, Stones, is not in the Original, but Terrour, or, Fear; and ſo I read it, His terrible ſinews, (or, the ſinews of his fear, or, terrour) are wrapped together, like twiſted Branches; to wit, in his Snout, which is the cauſe why he moves it ſo nimbly, though it be long, and why it is terrible to thoſe whom he ſmites, or lifts up, and throws where he will, with it. His ſtrength is further inſtanced in his bones, v. 18. Where ſome do underſtand both the expreſſions, of his Teeth, or, Tusks; but that ſeems to be too narrow an interpretation. And becauſe the Expreſſion is doubled, and there are two words in the Original to expreſs his Bones; we may thus conceive it, that not only his great bones are like Biaſs, but his ſmaller bones, and very griſtles, are like Iron; or (becauſe the words in the Original import no ſuch difference of bones indefinitely, all his bones, greater & leſſer, are like braſs or Iron. All this Deſcription of his ſtrength is briefly ſummed up in this v. 19 that he is the Chief, or firſt of the ways, or, works of God; to wit, among Beaſts, not that he was created firſt of all the beaſts, but that he is chief inexcellency of ſtrength among them. Now though this Beaſt be thus great, and ſtrong; yet Gods dominion and power over him, doth not only appear in this, That (however his …nout be terrible to others, yet) his ſtrength, for moſt part, is not in his offenſive parts, not hath he any horns on his head, &c. but in his bones and loins, whereby he is able to bear thoſe great Towers which men build upon him in time of War, that out of theſe they may fight againſt their enemies; and in the Navel of his Belly, about which this Tower is girded on him; but further, in this, That God, who made him, can reach him with his ſword, or ſtroak, v.—19. And that either immediately, or mediately, by Dragons, and ſome leſſer Creatures, which (as Naturaliſts write) do kill or annoy him.
From theſe Verſes, Learn, 1. It is not ſufficient that men, in taking up of God, do take up a general view of his works, wherein his glory doth ſhine, that they muſt be diſtinct and particular in that ſtudy; therefore after that general Propoſition, v. 15. he deſcends to this particular Deſcription.
2. Men ſhould follow their ſtudy of God in his works, with renewed and repeated admiration, and exeltation of their own ſpirits for that effect; therefore, after that Behold, v. 15. the Note of Admiration, Lo, is here prefixed to this particular Deſcription.
3. It hath pleaſed God to endow ſome of his Creatures (as the Elephant here) with very great ſtrength; That ſo we may conſider how ſtrong a God we have to deal with; may commend his kindneſs, who makes ſuch vaſt and ſtrong Creatures ſo uſeful to men; and may learn not to glory in excellencies which are common to us with Beaſts, ſuch as bodily ſtrength and force are.
4. God hath ſo ordered, that, as no Creature is perfect in any excellency, ſo, none have all excellencies; but ſome are eminent in one kind, ſome in another: As here, the Elephant is chief of the ways of God in his kind, as other Creatures (and even other Beaſts) are excellent in their kind.
5. No excellency in the Creatures doth hinder God to diſpoſe of them at his pleaſure, were it even to cut them off; as here, he hath a ſword for this Beaſt. Which may help to ſilence Murmurers at herd diſpenſations, as if their excellencies and priviledges did exempt them from Gods Dominion, who, when he pleaſeth can reach the greateſt and moſt excellent Creature; as he can make his Sword approach to this Beaſt.
6. That God is the Creator and Maker of his Creatures, doth prove his power and right to diſpoſe of them as he will; for, ſince he made him, he can make his Sword approach unto him.
Verſe 20. Surely the mountains bring him forth food: where all the beaſts of the field play.
21. He lieth under the ſhady trees, in the covert of the Reed, and Fens.
22. The ſhady trees cover him with their ſhadow: the willows of the Brook compaſs him about.
23. Behold, he drinketh up a River, and haſteth not: he truſteth that he can draw up Jordan into his mouth.
24. He taketh it with his eyes, his noſe pierceth through ſnares.
In theſe Verſes, the Lord proceeds yet in the Deſcription of this B…ſt.
1. In his peaceableneſs (though he live wild from among men, till he be tamed) as to his food and converſe with other Beaſts, v 20. and that he feeds upon graſs among other Beaſts, who play without fear about him. The Original may be more emphatically rendered thus; Becauſe the mountains bring him forth food, therefore all the beaſts of the field play there; that is, becauſe he feeds on graſs, other Beaſts do feed about and beſide him, not fearing to be devoured by him.
2. In the place of his Repoſe, v. 21, 22. Though he feed upon the mountains, v. 20. yet the hot Climate, and his own natural heat, make him come to repoſe himſelf under the ſhade of Trees, Reeds, and Willows. As for what is aſſerted by many (that he doth not lye, but lean to a tree, when he reſteth, otherwiſe, wanting Joints in his Legs, he could not riſe again) it is refuted by later Writers, both from Reaſon and Experience. And as thoſe two branches of the Deſcription ſpeak ſomething of Gods taming of ſo vaſt a Creature, in that he is peaceable in his repaſt and repoſe; ſo,
3. The next ſpeaketh his terrible vaſtneſs in himſelf, evidenced by his great drinking, v. 23. That (not only doth he preſs a River with his bulk, as ſome underſtand i…, when he goeth to drink, but) drinks ſo much (even many hundred pound weight of water at one time, as Naturaliſts write) as it he would drink up a River, and oppreſs it, by ſwallowing it up, and ſwallow up Jordan (a River known to Job, who lived in Arabia) as it is ſwallowed up by the Dead Sea. This he doth, and haſteth not, as being afraid of no interruption, as Dogs and other Beaſts, when they drink of the River Nilu…, are afraid leſt the Crocodile ſhould ſurprize and take them. Or, he haſteth not to drink the clear water, till he foule it firſt with his feet, as Naturaliſts do write. As for that which is added, v. 24. Some read it by way of Interrogation, Will any take him in his fight, or bore his Noſe with a Snare, or Gin? that is, he cannot be taken by open force, but only by Wiles and Stratagems. But our Tranſlation rendereth it better, as an amplification of his Drinking, that he taketh it (or the River, v. 23.) with his eyes, that is, by reaſon of the greatneſs of his thirſt, he looks greedily on a River, as if he would drink it all; and his noſe pierceth through Snares, that is, though, in thruſting his Snout, or Noſe, into the water to get drink, he pierce through Weeds and other Blocks in the bottom of the River, yet he cares not for that, ſo he get Drink.
From theſe Verſes, Learn, 1. Very common paſſages of Gods works do need to be looked upon again and again; for, after what hath been ſ…id, v. 15. his food is here again ſpoken of. Spiritual minds will never find ſuch Subjects barren.
2. Whatever our delicate appetites luſt after, yet Nature is content with what is very common; for, as this vaſt Beaſt is nouriſhed by Graſs brought forth on the mountains, ſo might men be ſatisfied with leſs than they luſt after.
3. God provides for the neceſſities of his Creatures, and can help them, when he pleaſeth, without the aſſiſtance of man; for, the mountains bring forth food for him, and for many other Beaſts. See Pſal 50.10. Which may help to cure the anxieties of Saints, Mat. 6.26.
4. That all the Beaſts of the field do play about the Elephant, doth not only tell us, That vaſt and dreadful things will not prove terrible, if God pleaſe; which may be of good general uſe: But this their playing, may alſo point out, partly, that ſweet life which freedom from ſin brings, however they be alſo made ſubject to vanity, Rom. 8.20, 21. Partly, that Play and Recreation is not mans happineſs (however many ſpend their time that way) it being common to Beaſts alſo.
5. Creatures are concluded under many neceſſities, that much of God may be ſeen in their ſupply; as this Beaſt needs reſt and ſhelter, as well as food.
6. God hath accommodated and provided the world with what is neceſſary for all his Creatures; as here he hath provided this Beaſt a fit place for food, and a place of repoſe, and to be a covert from the heat, whereby he lets us ſee that he is all-ſufficient for all caſes and neceſſities.
7. Whatever God make of our Lots, we ſhould ſtill remember what they would be in themſelves, if he interpoſed not; therefore, after an account of the peaceableneſs of this Beaſt, it is ſubjoined how vaſt he is in himſelf, as is evidenced by his great Drinking.
8. Our Affections ſhould be often rowzed up, in our meditating upon the works of God, that we fall not aſleep in the midſt of our ſtudy; therefore is Job again excited with a new behold, v. 23.
9. The excellencies of Creature, are ſtill attended with eminent wants and neceſſities, that they may be known to be but Creatures; as here this beaſt needs a great Drink, though he drink not often, and can endure thirſt, and live without Drink, for divers, (ſome write, eight) days together.
10. We may here ſee a reaſon w…y God hath made great Rivers, and many other things whereof man hath no ſpecial need; even (beſide other ends) for the ſupply of wild Beaſts; as here for the Elephant. Thus the Beaſts in the Wilderneſs had benefit by the Water which God gave to his people out of the Rock, Iſa. 43.20. And we ſhould hence learn, not to enquire after a reaſon of every thing that God doth, and not to meaſure, or judge of all things according as we reap particular ſatisfaction and benefit thereby.
11. The appetite and luſt of Creatures is far greater than their real neceſſities; for, that hyperbolical Expreſſion, v 23. of his drinking up a River, is expounded, v. 24. of his greedy look, and that he would be at more than he can drink.
12. That God giveth this Beaſt a natural inſtinct to ſee his own preſervation and health, evidenced by his drinking at leiſure, and after the Water is troubled, (which is judged to be healthful for him) may teach us, That a lawful care of bodily health is needful and allowed; the health of the body being a great mercy, and helpful to the exerciſes of the Soul.
13. His not ſtanding upon Snares and Impediments, ſo he may get Drink, may warn us, that all our Advantages and Mercies are ſurrounded with Thorns and Difficulties, which are not to be regardded in our neceſſary and lawful purſuit after them. Much leſs ſhould we be deterred, by difficulties in our way, from purſuing after more choice and needful refreſhments.